Nodule Inside Of Nose

halftone of the European Commission on the progress of Turkey's candidacy.


The European Commission issued a report yet another annual evaluation of Turkey's candidacy to the EU in halftone, November 9 last. On the political front, the report notes that since the end of 2009, the news has been dominated by constitutional reform, the opening Kurdish and the multiple trials that are primarily the military hierarchy. This does not prevent him from engaging in a careful analysis of the human rights situation in that country.

Regarding the constitutional amendment adopted September 12, 2010 by referendum, "Turkey Progress Report 2010" reiterates the view expressed to him that had the European Commission proposed changes "are going in the right direction" and "address the priorities outlined in the Accession Partnership." The report concludes that changing the compositions of the Constitutional Court and the HSYK (Hakimler ve Yüksek Kurulu Savcılar - Supreme Council of Judges and Prosecutors, the equivalent of the Supreme Council of Magistracy in France) and the submission of decisions military tribunals to the ordinary courts are "not positive". However, noting that the Presidency of HSYK it now comes only to the minister of justice, he stressed the need to implement reforms, "according to European standards and following a path open, transparent and consensual." The report also regrets on several occasions that the constitutional reform has not been wider consultation of political parties and civil society.

Regarding the Kurdish question, while the report acknowledges the efforts that have expanded the possibilities of use Kurdish and Arabic languages in the south-east and increasing regional investment under the GAP (Güney Anadolu Projesi, Project Southeastern Anatolia is: operation planning conducted by the Turkish government, relaxing to first on the corresponding development of hydropower and irrigation), he regretted that "the measures announced as part of the democratic opening have been below expectations and have not been finally acted upon concrete . Are also singled out: the dissolution of the DTP (Kurdish parliamentary party since replaced by BDP) in December 2009, the massive roundup of members of KCK (Kurdish organization suspected by Turkish authorities to be an urban branch of the PKK) that followed, the maintenance of minefields and the system of village guards, and the particularly deadly armed clashes with the PKK, which resumed in 2010. The report recommends a reduction of the exceptional nature of anti-terrorism as well as reduced arrests under this legislation.

If the report highlights the results achieved in the fight against corruption and observe the legislative efforts and regulatory that improved gender equality, children's rights or the rights of employees, it also focuses on maintaining a number of shocking situations including on women's rights (honor killings, forced marriages ... ) or stigmatization of homosexuals (recent homophobic remarks of the minister in charge of women and family or military regulation that continues to describe homosexuality as illness).

The "Progress Report 2010", moreover, while observing the improvements resulting from the law on religious foundations in 2008, believes that the situation of non-Muslim minorities remains concern. In particular, there is little change in the fate of the Greek Orthodox minority and notes that the trial of the killers of Armenian journalist Hrant Dink, "continues without significant progress" for over 3 years.

Regarding the multiple conspiracy cases, the report is less optimistic than in previous years. He mentions several investigations and trials (Balyoz, Ergenekon, Cage, Erzincan ...). He believes that this process may allow Turkey to strengthen the credibility of its democratic institutions and the rule of law. But he insists repeatedly the imperative to respect the rights of those arrested or implicated, and are of significant deficiencies of the criminal proceedings in this regard.

Among the observations made tougher by the European Commission, on the occasion of this annual assessment are those concerning the Cyprus conflict. The 2010 report noted that Turkey still does not obligations of non-discrimination and full opening of trade flows with respect to Cyprus, arising from the customs union agreement and its Additional Protocol. We know that not opening the ports and Turkish airports to the Republic of Cyprus freeze eight chapters of accession negotiations since 2006. In its 2010 report, the European Commission slams maintaining the status quo in the matter, as does the lack of improvement of bilateral relations between Turkey and Cyprus.

In many ways this report may seem similar to those of previous years (see our edition of October 26, 2009), marked by a very ambivalent about. Beyond the technical evaluation of various aspects of the status of Turkey's application, we note that the Commission is concerned many "climate of political confrontation ambient characterized by a lack of dialogue and compromise." In this respect, reconciliation efforts of the President of the Republic are greeted again, whereas if the government's initiatives to revive reforms necessary for European integration of Turkey are reported, while being regarded as "limited."

However it is regrettable that the political analysis of the Commission does not go a bit further than this appeal to consensus and that it does not try to understand the changing balance policies that are underway, in particular, the decline of the army (very weak output of the last YAS), divisions of the judiciary, changes in the academic hierarchy (increasingly gained AKP), the transformations underway in the field of press and media (scheduled disappearance Doğan group in particular) or mutations of Turkish diplomacy. It is true that the essence of such a report is to stick to the conditions of accession and the responses that are made each year by the candidate. This method is strictly adhered to in Part 4 of the report, which describes the ability of the acquis Community, chapter by chapter, this is understandable. However, the second part of the report (dedicated to "political criteria") might give way to a more open policy analysis and strategic. Otherwise the Commission may be doomed to repeat every year, this age-old speech stating that Turkey has not fallen but it can do better. This approach ultimately leads to the impression that nothing changes in Turkey, even though political change (decline of the army and the judicial hierarchy), economic (spectacular results the Turkish economy in recent months) and diplomatic (new foreign policy) are major ongoing since 2007. These mutations do not necessarily assume, moreover, the ability of Turkey to join the European Union, but without doubt it would be interesting to approach them with greater boldness and in a more forward looking.
JM

History About Direct Tv

- Get ready Sunday, November 28, 2010

37 Indeed, as were the days of Noah, so shall also the coming of the Son of man. 38 Indeed, days before the flood, people were eating and drinking, marrying and marrying their children until the day Noah entered the ark; 39 and doubted they did nothing until the flood came and took them all away, so shall also the coming of the Son of man. 40 Then two men will be in the fields, one is taken and the other left 41 two women grinding at the mill , one will be taken and the other left.

42 Watch therefore: for ye know not what hour your Lord doth come.

43 Make no mistake, if the householder had known in what watch the thief would come, he would have watched, and we would not divide his house. 44 Therefore you also be ready for the Son of man cometh at an hour that you do not.

This is not because the gloom sets the tone for our society than the sermon on the end times and must add that it makes your pessimism is increased. On the contrary, even if the tone of the text is provocative, it assures us of God's presence in the future. And where is God, there is also life and hope. So be sure, we're in good hands. If God is for us, who can be against us?

course, as its Usually, Jesus challenges us to better guide our thinking. It then lists common places we used to share in this type of thinking. What happens to it great evening of evenings we ask ourselves? Will we all die from the wave of a deadly tsunami, as was the case during the biblical flood. Will we suddenly from our sleep by an earthquake, so that one will be taken and the other left? Will we be surprised the midst of our daily activities by a disaster that we find it difficult to imagine? We review mentally planes hit the twin towers or a volcano bursting where we do not expect it. Everyone makes his "Apocalyopse Now" version of Me!

Let's stop here because this is the wrong method to imagine the unimaginable. All of these behaviors fall the functioning of a "machine to be afraid" is well established and has already worked many times. One word is enough for Jesus evil to stop its operation: Watch!

sure about that? Look what ? , Still need to know what is meant by the term "ensure", as there are several ways to watch. There are good and there is bad. There is one that is to put in permanent state of alert as if we were constantly threatened by an imminent risk. We would then refer to the attitude of the watchman perched on the ramparts, a pair of binoculars in hand, eyes glued to the eyepiece fixing the horizon and watching the cloud of dust announced the arrival of the Tartars, such as watchmen once the borders of the eastern steppes. Closer to us, we think watchmen Middle Ages a rattle in his hand through the city during the night and announcing at the crossroads, the inhabitants of the sleeping city that nothing happens. "Everything is quiet good people sleep in peace! "

These methods usually performed and confirmed by tradition are to determine the right time this happens. It is a passive method and wait. In terms of end of time, nothing will change. Such a state of mind is only to maintain anxiety. That is the wrong method.

ago therefore, inevitably another way to watch. Instead of waiting for the event happen and be ready when it happens, it is to act so that the event does not occur. It is a constructive method of the future that holds in advance the time come for them to be happier and feared that disasters do not occur. This is the method of the mother who ensures that her children are well educated so they can build their future existence for her to be happy. This is her ensure an active way. It is the right approach and it also works for situations proposed for the end of time, and we will see it is that Jesus is advocating.

Historically, we tend to imagine a tragic end times, as if God had decided destroy everything in a gesture of anger by throwing the world into a general frustration that would mark a return to chaos primitive, while maintaining a happy future a number of elected officials who have found favor with him. But that does not work like that!

To understand how Jesus appeals to our intelligence. It is therefore necessary for us to think before reacting. He began his by mentioning the episode of Noah's ark. It tells the story, stopping before the end when humanity is engulfed in the waves, not because he does not know how the story ends, but because he knows that we know the end . We leave it to us as a souvenir. It does not tell the episode the dove and olive branch, he tells us especially not the episode of the rainbow and repentance to God and his promise not to seek to destroy humanity because it on this point is that our understanding of the future.

The catastrophic end of the world does not make a decision of God. The texts of Scripture are the guarantors. From that day until our time of Noah, we must be convinced that God has not planned for such a purpose in the world. If Scripture sometimes seems to say otherwise is to make us better to see how we build the future so that men do not they accuse God of intending to do. That man is dangerous for the future and not God. When Jesus asks us to see is that it appeals to our sense of responsibility. We actually an absolute imperative for building the future. We are responsible for this turn of events and we should not attribute to God the responsibility for our lack of vigilance.

Here an injunction against churches so they know their program to be seen in the message they have to give the world. they must constantly remind basic rules against which the world can be built harmoniously. These rules are simple and we know them. The future can not be built on justice, sharing and brotherhood. If these simple elements are respected in the future will open with a happy destiny and build according to the wish of God. We must also use these principles to our own account so that all people coming and going on the planet know how direction they should direct their steps.

Based on this hope, we must not hesitate to denounce the slogans of contemporary societies that advocate accumulation of wealth in the knowledge that not everyone will benefit. These slogans contribute to unbalance relations between men at risk to raise hatred and conflicts of tomorrow. It will be inappropriate and contrary to the promises of God to preach resignation, saying that was provided by God.

Each rising day should be considered a new beginning. Each rising day saw the birth of children will be adults tomorrow we must hope structure. Each day there appear new inventions, for which we need to ensure whether developed solely for the purpose build a better life for all mankind. That's all that our vigilance must be kept on the alert so that the harmony between human beings is the only mobile presiding intended for our humanity.

God put hope at our disposal. She can relax in the Scriptures and build on this promise that God makes all things new. Our calling as believers is to make sure visible the newness of God in everything that men seek to undertake.

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Luke 24: 36-49 The Resurrection - Luke 23 November 2010

After traveling for weeks on the Gospel of Luke, it seemed important to complete this series sermons on the event of the resurrection. I propose that this sermon is a very personal reflection and completes the series of sermons

Luke 24 36-49 Resurrection

36 While they thus spake, himself stood among them and said: Peace be with you. 37 Seized with fright and fear, they thought they saw a spirit. 38 But he said to them: Why are you troubled and why these arguments do they stand in your hearts? 39 Behold my hands and my feet, it's me, touch me and see for a spirit hath not flesh and bones as you see that I have . 40 And in saying this, he showed them his hands and feet. 41 Since, in their joy, they did not yet, and they were astonished, he said: Have you anything here to eat? 42 They gave him a piece of grilled fish. 43 He took it and ate before them.

44 Then he said to them: This is what I told you while I was yet with you, it had to be fulfilled everything that is written me in the Law of Moses, the Prophets and the Psalms. 45 Then he opened their minds to understand the Scriptures. 46 And he said unto them, Thus it is written that Christ would suffer, that he would rise from the dead the third day 47 and repentance for the forgiveness of sins should be preached in his name among all nations beginning at Jerusalem. 48 You are witnesses. 49 And [here]: I will send you what my Father has promised, but stay in the city until you are clothed with power from above.

Resurrection burst into our lives as a reality that takes over our whole being and that radically changes our relationship to everything around us. It stems from a spiritual experience that changes our relationship to everything that exists around us. This belief compels our minds by the action of the Holy Spirit who makes it to slow the pace of our reality in our thoughts and meditations. Thus faith in the resurrection manages to take place in us.

It is sometimes the result of more intense provocation of the holy Spirit who hustles and is binding on us as if the doors of our soul had been forced by God to instil in us a life force new and unknown. It is not surprising if those who do this type of experiment can not tell the difference between what they live in the depths of themselves and what is happening outside of their consciousness. We find three times in the book of Acts, the story of such an experience as Paul did when he had a riding accident on his way to Damascus. Others such as John Wesley founder of Methodism have reported similar experiences.

These comments will help us understand how, two days after the death of Jesus, his apostles, his friends and of course women faithfully attached to him have all been through similar experiences. They began experiencing intense emotion that seized all their senses and that trained them deep within themselves to an unknown reality that they will afterwards very difficult to realize. Paul's second epistle to the Corinthians (1) tells the story like a man who was raised to God. "Is it in his body he says or does outside the body, I do not know? Yet the reality that Jesus is truly alive is necessary to their reluctance. Then the certainty of resurrection dominating their whole adventure. They now know that Jesus through the wall of death, it is now mysteriously alive, and he offered to their friendship.

soon as they resumed walking in reality, it is with anguish that they have reported their experience. They have a double sense of fear. His first appearance occurs in them as the feeling of having ventured, in spite of themselves, in an area that was not theirs but belonged to God. Then they rejoiced fear of not being believed by telling their experiences. is what the Gospels say. It will take several do this experiment, starting with women, so that belief in the resurrection begins to settle in the group of intimates of Jesus.

It would be presumptuous to try to deepen the event and to seek explanations for why the same phenomenon occurred with such intensity at this point in most intimate of Jesus. We just know that the small group of witnesses who were not illuminated, nor unbalanced acquired the certainty that God guaranteed that from thence to the death, there was a promise of life. The acquisition of that certainty was possible for anyone was caused in his inner life by the Spirit of God who is always at work in the world of those who believe. Five hundred brothers made the same experience tells us the Book of Acts, and the list is not closed, of course, since we continue to do so.

Carefully, the apostles did they decide to put an end to these experiments to avoid being added to and we tell anyone what the risk of exaggeration, it why they insisted on the event of the Ascension, which put an end to the apparitions. But this kind of experience did not stop either. We just changed the name. Now we talk "conversion", ie of inner experiences during which each other discovered the truth of Scripture concerning the resurrection.

course these experiments are usually less severe than those described in the Gospels, but they still produce the same effect. It is always a certainty that is installed inside of ourselves. We do not just check it by no experience but our brain now assumes that resurrection is a gift from God which can not be accessed through the faith.

The Gospels tell all sorts of stories about apparitions of the Risen. They have the particularity of the cause of unbelief those to whom these events are related. They cause doubt among many contemporary readers, so I was careful to say that the demonstrations of the Holy Spirit were still in force and they are still the instruments by which the faith spreads. before making a critical exegesis of these texts, we must begin by addressing carefully and respect for those who we have passed have done to stimulate our faith and help us move forward on the path of knowledge of God.

The stories of the first witnesses of the resurrection have been set in writing at least 30 years after the events they recount. They are the product of a long tradition that the first church has matured until they are written down by the authors of the Gospels. They reported what has been experienced by others than themselves and they did not witness of what they report. They have not sought to make the difference between the inner experiences of witnesses and what they actually experienced. They just wanted to tell from these stories how The Living Christ had taken possession of their souls. It was therefore their impossible to separate things and they have not sought to do.

The narrators may have added some details to give more truth to their story. In doing so, they may be served truth. This is probably the case of the text before us today. We are told that Jesus had started eating grilled fish. But the story is going to Jerusalem is far from the lake. Fish if there were would be dried. To be fried, it had to be fresh operation probably physically impossible. If we consider that it is Luke who is the narrator and that Luke has never been to Palestine, we will easily understand that he has failed to locate the scene and believed to Jerusalem as at Capernaum, there were fresh fish available.

Luke, thus clarifying the situation sought to answer the question that Jesus was not a ghost. But in trying to do too much, it has complicated everything (2)

suggesting that Jesus ate food that should not be in Jerusalem.

Faith in the resurrection of the early believers we have not been reported by the Gospels to provoke our wonder, but to accompany our reflection on the meaning of life. They found by experiments on the resurrection they had done, that God's plan was to lead us to consider life as a reality that God gave a high priority. He invited us to give the same priority in all our behavior.

God mobilizes us for that we become its servants in the service of life. By sharing this experience, he encourages us that we should give priority in our lives all that gives value to human existence. That is why Jesus such a long teaching on love of neighbor, for love is the only means by which life takes priority in our actions. It is by loving one's neighbor that it charges its life expectancy. Love is limitless Scripture tells us, so it must extend to the borders of the impossible. The impossible was to take Jesus to face the enemy: "Love your enemies IS, bless those who persecute you"

But how can we be enemies when we are entirely inhabited by the love of Jesus ? Now it's more that we act but Christ brings life in us!

1: (2 Corinthians 12 :2-3)

2: I have developed this theme of the resurrected Jesus eating fish on this blog for April 26, 2009 Who is responsible for the disorder in the world?

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:35-43 - The Good Thief Sunday, November 21, 2010

Luke 23 :35-43

The people stood and stared. As for heads, they jeered (Jesus) in saying, He saved others, he saves himself, if he is Christ the elect of God! 36 The soldiers also came to mock him and make vinegar 37 saying: If thou be the king Jews, save thyself! 38 There was above him this inscription: This is the king of the Jews.

39 One of the criminals who hung there hurled insults against him, Art thou the Christ? Save yourself and save us! 40 But the other rebuked him and said: Do not you fear God, you are under the same condemnation? 41 We are punished justly, for we receive the due reward of our deeds, but it did nothing wrong. 42 And he said: Jesus, remember me when thou comest into thy kingdom. 43 Jesus answered, Verily I say unto thee, Today thou shalt be with me in paradise.

"Remember me when you come into your kingdom! - Today thou shalt be with me in paradise! "

whole mystery of salvation is at stake in these final words that unite two men in death making it less terrible. They affect creator and lead the two convicts in eternity. There's no fault of Adam to atone, no theory of redemption, a simple word address to a tortured agony. The answer overflowing with love instead of the second one that does not expect it in the hands of God. Then everything is said.

A little light on the mystery of salvation has been raised. This impression we get from stealth last verse of this text allows us to join the crowd is silent and we we want quiet, in our turn at the foot of the cross.

It happens to everyone periodically to or redo the pilgrimage places us before the cross. Our company has been so marked by time when Jesus died on Calvary that is among the elements that have inevitably shaped our lives. One can easily get rid of and everyone is more or less sensitive. Even those who are more detached from religion feel an emotion inside because nobody is indifferent.

In those moments that are sometimes very rare, however, we seek to evoke everything that gives meaning to our lives and feeds our hope. We are thus led to take stock of what we believe. We hope our life was not in vain and that our time on earth has been helpful to some. We even dare to expect more and we wonder, perhaps unconsciously, will there be after our life and Also, if appropriate, we will part in this afternoon. Is this what people call religion hello?

In the story of the crucifixion as reported in the Gospel of Luke. The witnesses have only the word hello mouth. The heads of the people shouting the insult he saved others, why did he save not himself? Soldiers who are shouting the same cry, and even one of his companions punishment is the same thing. Even those who stand in silence and who believed in salvation he announced an emotion felt in finding that they have hello hope seems to be denied. The death of the condemned is in the process of destroying for them, any inclination to believe in salvation.

For leaders of the people that death is a good thing because it will be a return to order? Indeed, for them, it can not be a hello in the disorder. Only authority is the guarantor. They are the ones who assume the right to think right and those who think otherwise are regarded as subversive. Causing disorder, Jesus could be they believe that subversive, he could not bring salvation. Of course, soldiers, partisans of the order held on the same reasoning. As for the condemned man who insulted him, he exorcised his failure, his suffering and hatred by insulting, but he did not believe him either a hello whatsoever.

The crowd, who once believed to be the salvation announced that excludes it stands aside and waits. She said nothing, she does not like the vociferous crowd usually does when she attended an execution. In fact, she witnessed something that transcends it because nothing is normal here. Usually, the heads of the people who ordered the sentence in similar circumstances are silent. And the people, eager for these shows, which manifests. But here is the opposite. Everything happens as if this event actually quite commonplace for this time, something would change the face of the world. The crowd waits as we have said, but she expects what?

On the ridiculous sign hanging on the cross, it is written: "it is the king of the Jews" The Roman authorities used this implementation to submit further oppressed the Jewish people. That means we do not tolerate other authority than that of the occupying power. Since course, we tried benefit from the inclusion. History and tradition have sought to overthrow the values. We saw in Jesus a king discredited by men but by God accredited. It is presented as a passive victim resistant human violence and on his victory in his weakness. We probably were right. The resurrection will endorse this interpretation by showing that God is based on the weaknesses of the world to condone the hostile forces that oppose him.

can then develop the idea that to be approved by God, the representatives of power should look Jesus and to exercise their authority according to his Gospel. They should fall into the camp of the weak, the poor and needy and them justice. They should look like this king which we portrays Mary in the Magnificat: "He sent down the mighty from their thrones but has lifted up the humble and full of very hungry, he returned to empty the rich ..."

We understand that the followers of Jesus after his death must ensure that they recognize the sovereign will act as one and just said that Jesus' death opens another way to govern. Experience has shown that such an undertaking proved impossible and that those who govern today continue to resemble those that existed before Jesus. So if nothing has really changed, how will any is this bearer of salvation for us?

We do not really know. We understand that the less we know the result, for centuries and that this result is disturbing. It bothers because despite all that was said, nothing has changed. Certainly we believe, as is usual and that the official theology says that in the event of Jesus is our salvation. But as the crowd, we do not necessarily understand what that means.

Indeed, we are accessible to major humanitarian ideas, we readily understand that God calls us to change the rules that govern the world and do everything we can to make the concepts of sharing and equality are the new rule of business management. Some of us are willing to take to the streets and make the revolution to change things, but it still does not answer the question that runs through this passage : What's salvation?

We understand that it is in relationship with Jesus that it is customary to call the "good thief" that we can approach an answer.

"Remember me when you come into your kingdom," he said to Jesus dying. Since the beginning of this case Jesus did not flinch when insulted, he carried with him the impression of love that was the basis of his teaching. He had been elevated to a divine precept respect for the other whatever. He tried to finish as he had lived in showing all the love that was in him. And because of that, he said nothing.

No hate, resentment total abandonment! Could he loved humanity more hostile coalition against him? The only possible attitude was silent. At the point where it was, selflessness and self-sacrifice was to be silent, do not complain and do not whine.

At this moment his companion in misfortune was able to reach deep within himself. He then produced a miracle sublime that emerges from this atmosphere of horror and that brings out the hope of nothingness. The strength of love that Jesus lives occurs com am able to lead in life, one who is dying with him. While death is doing its work, the presence of Jesus was able to lead his fellow-sufferer in a dimension of life that eludes us. Jesus was able to create another satisfied that the love they share in this moment will not be swallowed up in death.

It's not easy to understand, but it seems to me that salvation is to know that the love of God, as was manifested in Jesus is stronger than death. Death can not destroy in us the marks of love of God that Jesus is filed.

Is this what the hello? Is this true? Is this the resurrection? It is now for everyone to put here the word that his faith inspires.

The images are of Gustave Moreau